The contribution of pragmatism to understanding educational action research: value and consequences     

Michael Hammond 《Educational Action Research》2013,21(4):603-618

This paper argues that action research finds a rationale in the pragmatic position that knowledge is provisional and generated through a transaction between agent and environment. Action research finds a further methodological rationale in the pragmatic view that knowledge is generated within indeterminate situations, requires habits of reflection and analysis, and is arrived at through open agreement. However, pragmatic action research is also distinctive: it has a particular concern for consensus and, through the work of Dewey, a focus on the pedagogical implications of problem solving. This paper discusses the value of the label ‘pragmatic’ and the strengths and weaknesses of the pragmatic approach.  相似文献   

杜威教育理论的构建、启示与反思     

陈立军 《安顺师范高等专科学校学报》2009,11(4):34-37,47

杜威实用主义教育观建立在实用主义哲学之上,并且把民主思想和教育密切联系起来;在教育方法论上认为教育从经验中产生,其“从做中学”的强调实践的教学方法,体现了现代教育的特征。同时探讨杜威教育理论对中国当代教育实践的启示并对其局限性进行反思。  相似文献   

Philosophical Groundings for a Theory of Transformative Experience     

Kevin Pugh  Dylan Kriescher  Simon Cropp  Maaly Younis 《Educational theory》2020,70(5):539-560

In this essay, Kevin Pugh, Dylan Kriescher, Simon Cropp, and Maaly Younis revisit the philosophical roots of transformative experience (TE) theory by explaining how the theory emerged from John Dewey's philosophies of aesthetic experience, intellectual experience, and educative experience. In doing so, the authors clarify the linkage between defining qualities of transformative experience and core Deweyan constructs such as an experience, ideas, and educative experience. They then share some of the empirical findings from research conducted using a TE theory framework, with an emphasis on research dedicated to developing a pedagogy of teaching for transformative experiences. Finally, the authors address the limitations of TE theory as a representation of Dewey's philosophy of aesthetic and educative experience, and they consider how contributions of other theoretical perspectives including the scientific sublime, Romantic science, and critical theory might help to address those shortcomings.  相似文献   

杜威道德教育经验论方法述评   总被引：1，自引：0，他引：1  

梁娜  蔡世华戎辉 《煤炭高等教育》2005,23(5):33-35

杜威经验哲学指导下的道德教育,无论在教育原则与教育方法上都有其进步的一面,对解决我国目前道德教育方面存在的问题具有很大启发意义.但其“经验”的方法,也有其无法克服的局限性,并成为其理论的致命缺陷.  相似文献   

论杜威的德育思想及对当前道德建设的启示   总被引：1，自引：0，他引：1  

刘轶华 《咸阳师范学院学报》2006,21(6):54-55

归纳分析了杜威德育思想的要点,提出杜威的德育思想对当前道德建设的启示:道德建设要从儿童抓起,兼及所有社会成员;充分发挥学校道德教育主渠道作用,构建学校、家庭、社会三位一体的道德教育体系;充分发挥个体内部动因,注意寓教于乐。  相似文献   

Dewey called them Utopians,I call them ancestors     

Hollie A. Kulago 《Educational Philosophy and Theory》2018,50(8):758-766

Abstract

In this article, I will describe how the Utopians whom John Dewey once referenced are possibly the ancestors of Indigenous peoples, in this case, ancestors of the Diné. I will describe a Diné philosophy of education through the Kinaa?dá ceremony which was the first ceremony created by the Holy People of the Diné to ensure the survival of the people. I frame this ceremony as an educational experience that illuminates the similarities between the Diné and Utopian philosophies of education. It is through an understanding and experiencing of the Kinaa?dá that one can fully experience a real example of the ‘Utopian schools.’ It is through an upbringing within a non-acquisitive paradigm, ontologically and epistemologically, that one can fully envision this society that William Schubert explains through a compilation of various philosophers and theorists in order to make it understandable to an acquisitive society. The oral teachings from my ancestors through songs, stories and ceremonies that have been passed down to the current generations prove that the utopia once existed and that some ‘Utopians’ still exist. This explanation of a Diné philosophy of education through the Kinaa?dá ceremony is my lived example of what Dewey seemed to have dreamt or found in another dimension. I claim that the Utopians Dewey witnessed were possibly Indigenous peoples.  相似文献   

Dewey and Possibility: Challenging Neoliberalism in Education     

Vasco d'Agnese 《Educational theory》2019,69(6):693-717

In recent decades, critiques of neoliberalism have been widespread within the scholarly literature on education. Despite the lack of a clear definition of what neoliberalism in education is and entails, researchers from different fields and perspectives have widely criticized the neoliberal educational mindset for its narrowness, lack of democratic engagement, and objectification of educational practices. In this essay, through an analysis of a particular aspect of Dewey's oeuvre — namely, Dewey's commitment to the “unattained” and “wonderful possibilities” of experience and education — I argue that educational neoliberalism should be refuted above all on the basis of its lack of intelligence and professional weakness. With regard to this, I contend that educational neoliberalism, despite its relative sophistication, is but another form authoritarian teaching. Dewey, in contrast, challenged the view of education as a means for achieving predetermined goals, and instead conceived of education as an end in itself, something imbued with the unpredictable space of pure possibility.  相似文献   

论教育生活的生命价值——从《民主主义与教育》谈起   总被引：2，自引：0，他引：2  

李家成 《湖南师范大学教育科学学报》2002,1(1):12-17,28

杜威完成了对二元论哲学的超越，建构了新的教育理论，但他的学说还只是理论性的，缺乏对现实的解释力。杜威的科学取向、工具态度和理性主义立场，使他从根本上忽视了人的情感、人的生命；同时也使得他未能从生命的角度去考察学校教育的价值。在他的理论中，生活价值是自明的。我们可以将教育生活视为生命的场景与条件。教育生活需要在现实中实现其生命价值。  相似文献   

黄炎培与杜威职业教育思想之比较   总被引：1，自引：0，他引：1  

史淑丽 《培训与研究》2006,23(11):89-90,101

黄炎培和杜威都是当代著名的教育家,在相同的时代不同的社会背景下形成了各自独特的职业教育思想,其职业教育思想虽然由于不同的教育哲学思想而各有所侧重,但是在当时的社会条件下,即工业化社会下,其职业教育思想又有许多相同之处。本文就他们职业教育思想从社会化、科学化、平民化三个方面进行详细的比较和论述,并且作出了简要的评价。  相似文献   

Dewey’s Link with Daoism: Ideals of nature,cultivation practices,and applications in lessons     

Wilma J. Maki 《Educational Philosophy and Theory》2016,48(2):150-164

This article explores the pedagogical implications of John Dewey’s claim that his definition of experience is shared by Daoists. It compares characteristics of experience with those in Daoism, and then considers the similarities and differences between key cultivation practices each proposes, focusing on the roles of the teacher and sage. My main reference to Daoism is the translation of the Daodejing by Roger Ames and David Hall, who use Dewey’s conception of experience to explain the character of Daoism. There are two facts that Dewey chooses to define experience and link with Daoism—what it is not, and what it is. Comparisons of these facts with Daoism support Dewey’s claim: both define the ‘what is’ as the principle of unity of opposites. While sharing this view, their proposals for its cultivation reveal similarities, but also some significant differences. The Daodejing gives the Daoist sage a major role to play in the cultivation process of other persons, as does Dewey for the teacher. However, unlike Dewey’s teacher who guides the process, the sage is to create a cultivating environment, thus allowing the sage to ‘let go.’ The Daoist practices offer new ideas to consider in the quest for experience in lessons.  相似文献